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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Western Thought

Self-improvement by not-self-improvement

05 Sunday Nov 2023

Posted by Amod Lele in Attachment and Craving, Christianity, Daoism, Deity, Flourishing, Humility, Mahāyāna, Meditation, Mindfulness, Self-Discipline, Serenity, Virtue

≈ 12 Comments

Tags

Augustine, autobiography, Chan/Zen 禪, Disengaged Buddhism, John Dunne, Nancy Houfek, Pali suttas, Śāntideva, skholiast (blogger), Wangchuk Dorje

Years ago, in a difficult period of my life, I had looked for philosophical help and explicitly found it in Buddhism and not Daoism, rejecting Daoism and its sudden-liberation views in about the strongest possible terms. But that wasn’t the whole story.

I had already been trying to apply the four-stage model of skill development, taught to me by Nancy Houfek, in which one progresses from unconscious incompetence to conscious incompetence to conscious competence to unconscious competence. Trying to find a peaceful mind in those difficult days, I was all too conscious of my own incompetence, and Daoism provided no guidance that I could discern on how one could make the all-important step to conscious competence. But it is eight years later now, eight years I have spent working on my mindfulness through a nightly prayer ritual and, increasingly, meditation. I’ve gotten better at stopping my harmful thoughts when I put my mind to it; I think I’ve acquired a certain degree of conscious competence. The next step seems to be making it a habit, making it unconscious competence. And when it comes to that, the Daoists might have a point.

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On f***ing Daoism

22 Sunday Oct 2023

Posted by Amod Lele in Action, Anger, Buddhism, Confucianism, Daoism, Family, Health, Meditation, Practice, Psychology, Virtue

≈ 6 Comments

Tags

autobiography, cancer, insomnia, Laozi, Martha C. Nussbaum, Martin Broadwell, Nancy Houfek, Ted Slingerland, Zhu Xi, Zhuangzi

In previous years I have aimed to provide what are now known as content warnings when my posts contained swear or curse words. But just in the years since LoAW began, English swear words have undergone a striking shift; the formerly shocking F-word has become relatively unremarkable, while a six-letter derogatory term for black people is now regarded with horror. In keeping with the likely shift in audience expectations, in future posts I will be warning only about the new crop of swear words rather than the old. I use this post as an occasion to make this transition because the F-word appears in it quite frequently, as the title indicates. That title is probably the last time I will mark that word with asterisks; the word is uncensored in the text.

My wife’s previous round of cancer treatment, in 2015, was one of the most difficult periods in my life. Near the beginning of it I started describing myself as a Buddhist, based on a mere passing question in her hospital survey. But by the end I had become a practising Buddhist, having derived a great deal of support and comfort from Buddhism and its practices.

In the middle, though, I was still experimenting with a variety of ideas and practices from different traditions. The Neo-Confucian Zhu Xi reminded me of the spiritual benefit of practising scriptural reading, and I turned to multiple traditions for help in that regard. Buddhism proved the most valuable by the end, after a long period of learning from other traditions. Among these, I had a particularly powerful reaction to Daoism – perhaps I should say, against Daoism.

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How to learn from indigenous North American philosophy

24 Sunday Sep 2023

Posted by Amod Lele in French Tradition, Hermeneutics, Indigenous American Thought, Metaphilosophy, Politics

≈ 4 Comments

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Baron de Lahontan, Bryan Van Norden, Canada, David A. Bell, David Graeber, David Wengrow, Huron-Wendat, Jay Garfield, Kandiaronk, Lame Deer, law

A little while ago I made it through David Graeber and David Wengrow’s ambitious The Dawn of Everything. It’s an exciting book for a variety of reasons, one of which is its approach to indigenous North American thought.

Graeber and Wengrow want us to rethink our assumptions about political philosophy, in which we assume that a centralized state is necessary to govern human affairs above a certain scale. They cite the archaeological evidence of various indigenous cultures in support for this claim. Philosophically, they turn to the ideas they attribute (circa 1700) to a Huron-Wendat leader named Kandiaronk, defending a system that avoids many features taken for granted by Europeans:

You have observed that we lack judges. What is the reason for that? Well, we never bring lawsuits against one another. And why do we never bring lawsuits? Well, because we made a decision neither to accept or make use of money. And why do we refuse to allow money into our communities? The reason is this: we are determined not to have laws – because, since the world was a world, our ancestors have been able to live contentedly without them. (Graeber and Wengrow 54)

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On AIs’ creativity

30 Sunday Jul 2023

Posted by Amod Lele in Aesthetics, Economics, Work

≈ 2 Comments

Tags

academia, ChatGPT, expressive individualism, Gartner, Harvard University, Maya Bodnick, music, pedagogy, technology, Ted Gioia, Thomas L. Friedman

Until recently, my approach to the very new technology of large language models or LLMs – the AI tools of which ChatGPT is the most famous – had been heavily shaped by my experience of feeding it an essay assignment like my classes’ and thinking the result merited a B or B-. On the disturbing side, that meant that ChatGPT could easily generate a passable paper; on the reassuring side, it meant that it could not easily generate a good paper. The latter still required the human touch.

Imagine my alarm, then, at reading this essay by Maya Bodnick.

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The transition emotions

02 Sunday Jul 2023

Posted by Amod Lele in Anger, Death, Emotion, Family, Fear, Grief, Shame and Guilt, Stoicism

≈ 7 Comments

Tags

anxiety, Martha C. Nussbaum, Rachel Nussbaum Wichert, Xenophon

Since reading Martha Nussbaum’s Anger and Forgiveness, I have found myself continually more attracted to her concept of transition-anger. That is: the main, and perhaps only, place where anger is a helpful emotion is on its first arising, where it signals to us that something is wrong or unjust; after that, one should transition “off the terrain of anger toward more productive forward-looking thoughts”. (Nussbaum capitalizes “Transition-Anger”, but that seems an awkward usage to me.)

I’ve found the concept of transition-anger very helpful for the argument of my upcoming book (which is more focused than my original concept was, so anger now plays a larger role in it). More even than that, though, I think the basic idea of transition-anger can and should be expanded to other emotions: it is not only anger which is most valuable on first arising. Nussbaum doesn’t consider that approach in Anger and Forgiveness, and there wasn’t a need for her to do so since the book wasn’t about other emotions, but only about anger. But it’s worth talking about here.

Observing my own emotional life, I have noted there is a set of four emotions that I feel very often – most of them daily – and they all cause me trouble and suffering. Yet I see how each can potentially be valuable on first arising. Anger is one of them; the other three are fear, shame, and self-pity. Let’s go through them in turn.

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A beef with Hindutva

18 Sunday Jun 2023

Posted by Amod Lele in Food, Islam, Method and Theory in the Study of Religion, Modern Hinduism, Politics, Protestantism, Roman Catholicism, Vedānta

≈ 6 Comments

Tags

BJP, D.N. Jha, fundamentalism, Ireland, Milan Singh, nonhuman animals, Rashtriya Swayamsevak Sangh, Upaniṣads

When I was getting ready for my PhD program to study Indian philosophy, I figured I should get more acquainted with the classics, so I sat down to read through the Upaniṣads in their entirety. I was making my way through a passage about what a man should ask his wife to do if they want a good and learned son. I saw it advance through progressively better outcomes, a son who knows one Veda, two Vedas, three. And then it culminated in this passage:

‘I want a learned and famous son, a captivating orator assisting at councils, who will master all the Vedas and life out his full life span’—if this is his wish, he should get her to cook that rice with meat and the two of them should eat it mixed with ghee. The couple thus becomes capable of begetting such a son. The meat may be that of a young or a fully grown bull. (Bṛhadāraṇyaka Upaniṣad 6.4.18, Olivelle translation)

I was startled. One of the first things you would typically learn in “Hinduism 101” is that “Hindus” are supposedly forbidden from eating beef, that that is one of the key requirements of their “religion”. And that certainly fit my own experience with the Indian side of my family, who consider themselves Hindu and don’t eat beef. I had vaguely heard of D.N. Jha’s The Myth of the Holy Cow, and its argued that the prohibition on eating beef was not as ancient as we think it is. But I hadn’t expected to encounter the very opposite – an instruction to eat cows right there in the Brḥadāraṇyaka Upaniṣad.

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Beyond the Turing test

04 Sunday Jun 2023

Posted by Amod Lele in Compassion, Consciousness, Emotion, Foundations of Ethics, Friends, Honesty, Human Nature, Metaphysics, Morality, Phenomenology, Psychology

≈ 3 Comments

Tags

Alan Turing, Blake Lemoine, Boston University, ChatGPT, Confucius, David Chalmers, Frans de Waal, Google, nonhuman animals, obligation, pedagogy, Replika, technology

Artificial intelligence is all the rage right now, and for good reason. When ChatGPT first made the news this December, I tested it by feeding it the kind of prompt I might give for a short comparison essay assignment in my Indian philosophy class. I looked at the result, and I thought: “this is a B-. Maybe a B.” It certainly wasn’t a good paper, it was mediocre – but no more mediocre than the passing papers submitted by lower-performing students at élite universities. So at Boston University my colleagues and I held a sold-out conference to think about how assignments and their marking will need to change in an era where students have access to such tools.

As people spoke at the conference, my mind drifted to larger questions beyond pedagogy. One professor in the audience noted she’d used ChatGPT herself enough that when it was down for a couple days she typed in “ChatGPT, I missed you”, and it had a ready response (“I don’t have emotions, but thank you.”) In response a presenter noted a different AI tool called Replika, which simulates a romantic partner – and looks to be quite popular. Replika’s site bills itself as “the AI companion who cares”, and “the first AI with empathy”. All this indicates to me that while larger philosophical questions about AI have been asked for a long time, in the 2020s they are no longer hypothetical.

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Being yourself in the medieval era

07 Sunday May 2023

Posted by Amod Lele in Flourishing, Foundations of Ethics, German Tradition, Politics, Self, Western Thought

≈ 20 Comments

Tags

Charles Taylor, Epicurus, expressive individualism, Immanuel Kant, Jean-Jacques Rousseau, Johann Gottfried Herder, John Duns Scotus, Michael Allen Gillespie, modernity, Petrarch

Along with rethinking the term for expressive individualism, I’ve also lately been rethinking the history of the phenomenon. The idea that one should be one’s own true self is part of the air we moderns breathe: we don’t think about it because we assume it. (Some of the deeper thought on the matter comes from Christian conservatives, because they need to think about expressive individualism in order to oppose it.) Very few expressive individualists do the work that they should to defend the ideal philosophically. More attention has been paid to the idea’s history – but this, too, is something that I think we often get wrong.

The big question I want to revisit today is: when does expressive individualism begin? When do people first start thinking that every person has her own unique purpose in her individuality, and that following that purpose is a proper ethical ideal? I’ve argued there are metaphysical precedents for the idea in John Duns Scotus‘s distinction between whatness and thatness, but I don’t think there’s any inkling of individualist ethics in the pious thirteenth-century monk Scotus. Expressive individualism comes later – but how much later?

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From “qualitative individualism” to “expressive individualism”

23 Sunday Apr 2023

Posted by Amod Lele in Flourishing, Philosophy of Language, Self, Social Science

≈ 5 Comments

Tags

Ann Swidler, Charles Taylor, expressive individualism, Georg Simmel, Isaiah Berlin, Richard Madsen, Robert Bellah, Steven M. Tipton, William M. Sullivan

The contemporary world (and not just the Western world) continues to feel the power of the ethical ideal that proclaims “be yourself”, which I wrote about in detail five years ago. I stand by most of what I said about this ideal: it remains philosophically under-studied, it remains pervasive, and I continue to find it persuasive.

What I have come to question over those five years, though, is the name I gave to that ideal.

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Are mountains beautiful?

09 Sunday Apr 2023

Posted by Amod Lele in Aesthetics, Deity, Metaphysics, Place, Pleasure, Protestantism

≈ 4 Comments

Tags

Henry More, Marjorie Hope Nicolson, natural environment, Plato, rasa, Thomas Burnet, Umberto Eco

Western aesthetics has made a lot of a supposed distinction between “the beautiful” and “the sublime”: “sublime” referring to things like high mountains and the starry night that make us feel awe, make us feel small in a good way. Indian rasa theory would likely refer to this feeling as adbhūta rasa, the taste of wonder. I love awe-inspiring natural phenomena – Bryce Canyon, Todra Gorge – and I find the term “sublime” helpful to describe them. But I’ve long found myself mildly puzzled by the distinction. It seems obvious to me that mountains and gorges are beautiful – their sublimity is one variety, one kind, one species, of beauty. Yet writers on “the sublime” tend to treat it as something different from beauty. Why?

I’ve found a good answer to this question in a marvelous old book by Marjorie Hope Nicolson, entitled Mountain Gloom and Mountain Glory. I turned to this book out of curiosity about a related but slightly different phenomenon: the many generations of people who thought mountains were not beautiful. In premodern England at least, it turns out that it was commonplace to view mountains as ugly, as “warts” or “tumours”, deformities of nature. In a world where the goodness of God’s creation was assumed, writers often did not view mountains’ majesty as evidence of God’s own majesty, but rather felt the need to justify why a good and loving God would deign to create such excrescences. Why was that?

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